Guided Healing

Peter Calvert

Emanating from
spiritual guides, and presented via the mediumship of
meditator and healer, Peter Calvert, this is a
ground-breaking book that needs to be read by all seekers
who wish to confront the spiritual basis of their own
existence.

To spiritual seekers,Guided
Healingpresents the spiritual purpose
and benefits of being born into a physical body. Issues
covered include the relationship between the spiritual and
physical realms, the reason for incarnation, the use of
meditation as a means of exploring the spiritual realm, and
the significance of soul work.

To healers,Guided
Healingoffers instruction on how to
become a conduit for healing energy that emanates from the
spiritual realm. Topics covered include how to contact
guides in the spiritual realm, the nature of spiritual
perception, and factors which enhance or hinder energy flow
during the act of healing.

Most significantly, the text reveals how agapé – spiritual
love – underlies all existence, and what is required of us
in order to tune into it.

Using concepts drawn from science and contemporary
culture,Guided
Healingpresents a vision of human
spirituality appropriate for our times, as we progress into
a rational appreciation of what being spiritual involves.

This book introduces the practice of guided healing, a
process by which healers make themselves available to
guidance and healing energy emanating from the spiritual
realm, with the intention of helping their fellow beings.
What makes the book unusual is that not only does it
explicate in very specific terms how a potential healer may
make contact with spiritual guides and become a conduit for
healing energy emanating from their realm, but the text
itself also has been generated by such means.

That
is, the text was dictated to the writer, Peter Calvert, by
spiritual guides while he was in a state of meditation.
Thus Peter’s function in the writing process was to act as
the conduit, or channel, inwardly quietening himself and
allowing the text to flow through him. Technically, this
makes him the writer, but not the author.

Peter’s spiritual search
started in 1978, when he was thirty-one. Dissatisfied with
emotional issues that were dogging him and affecting his
relationships with others, he began an intense period of
searching and experiencing. Initially, he was drawn towards
groups which practised methods of psychological
self-transformation. This led him to attend a number of
psychotherapy workshops held at Burt Potter’s Centrepoint
Community, where he first confronted his neuroses and made
his initial attempts at creating internal emotional order.

Years
later, in the late 1980s, he was introduced to the
practices of Holotropic Breathwork, a form of psychotherapy
that Dr Stanislav Grof and Christina Grof developed out of
their research into non-ordinary states of consciousness,
kundalini yoga and the birth process, and which was also
part of the newly established discipline of transpersonal
psychology. A facilitator trained in the techniques of
Holotropic Breathwork visited New Zealand to oversee a
series of workshops. After one intensive in Peter’s
hometown of Hamilton was completed, the facilitator called
for someone to organise ongoing fortnightly meetings in the
region. Peter volunteered. With various helpers, he
initiated a series of three to four hour sessions at local
venues. During these sessions Peter underwent approximately
thirty rebirthing experiences which enabled him to confront
deep-seated emotional and psychological issues. He also
experienced ecstatic and spiritual states, as did many
other participants. All this helped him further re-order
and purify himself internally.

At the same time Peter was also seeking out the most
intense modes of inner spiritual exploration that he could
find. In particular, in the mid 1980s, he was drawn towards
healing activities practised in the Spiritualist Church.
This led, in turn, to mediumship training, in which
meditative states are invoked in order to contact
disembodied beings. However, while he found his experiences
fascinating and productive, he also considered that the
Spiritualist Church’s rituals and protocols, and the belief
system Church followers used to describe what happened
during healing and mediumistic sessions, were too rigid for
his thinking.

Not wishing to restrict his perspective to any particular
received or traditional belief system, he kept searching,
and in 1990 discovered Vipassana meditation. This Buddhist
discipline emphasises direct perception, and through its
techniques he learnt how to further purify his mental
functioning, to lose the fear that interferes with what is
experienced during meditative states, and to enter inner
peace.

All
this resulted in Peter sensitizing himself further. In the
context of healing, he became able to feel, then to see,
the energetic fields of people who wished to be healed.
With respect to his meditation practice, he developed the
ability to perceive various entities who became apparent
during meditation sessions. And he found his own inner
guide.

The following is
from the spiritual guides who dictated the text ofGuided Healing:
"What has
resulted is a novel description of the reason for
embodiment, related to, but extending, what has always been
intuited as the reason for human existence – that there is
benefit in it for human beings.

The frustration experienced by humanity with respect to
their restricted freedom of movement within spiritual space
is a root of their impulse to expand their perception and
experience, an impulse which has been experienced so
profoundly throughout history by individuals and
civilizations. That limitation can be removed as a result
of the spiritual development obtained through experiencing
the cycles of embodiment.

Cycles in and out of embodiment function as an accelerated
learning opportunity, enabling human beings to acquire the
characteristic of preferring loving acts over all others in
every opportunity, and resolute refusing to do otherwise.
This description may be recognized as agreeing with
traditional injunctions contained in the world’s spiritual
literature.

The concept of agapéic space provides a theoretical
construct useful for integrating traditional descriptions
of spiritual existence into one metaphor, with all cute or
paternalistic allegories and religious language stripped
out. That makes it potentially appropriate for integrating
into consensual beliefs at the level of scientific thought.
This concept is therefore useful as a tool for integrating
science and spirituality."

Guided
healing is an invoking, by the healer, of input from the
spiritual realm, then directing it by intention to assist
the recipient, the healee. The healer agrees to use her or
his interior sensory system to convey information about
healees to them for their benefit.

How to invoke
input? First, to avoid the unnecessary, unhealthy and
pernicious use of their own energy, healers must know there
is a spiritual source in existence and available to them.

Second, they must specifically ask for spiritually directed
energy to flow through them to the intended recipient, and
hold that intention for the duration of its flow.

Third, they must seal their own being on the energetic
level to avoid inadvertent contamination being absorbed
from the recipient. For this reason it is important not to
undertake healing work when one is ill or depleted for any
reason.

For those wishing to learn how to heal there are two
aspects that must be made plain in advance. These relate,
firstly, to clarity of intention, and secondly, to sources
of confusion of motives prevalent in the domain of
spiritual healing work, whether with the public or family.
The prime energy involved in healing is the force of love.
The willingness to accord with healees’ best wishes is a
necessary adjunct to the ability to love them in a simple
and unconfused way. To achieve this the nature of love must
be understood.

FROM
CHAPTER 3: THE SECOND PRECONDITION: CLARIFYING
INTENTION

Love acts through the healer’s intention to interact with
others deficient in energy in their lives. That deficiency
creates in them recognition that all is not optimal within
them on some level. This realisation leads them to wish for
improvement, particularly by restoring to normality the
life force operating within them. Such deficient people
subsequently recognise opportunities, on either the
conscious or subconscious levels, to obtain such love-force
energy as is available around them.

INTENTION IN THE
ENERGY DEFICIENT WHO SEEK ENERGY RESTORATION

When, in those who
are deficient in energy, recognition of opportunities to
restore energy only operates on the subconscious level,
conscious decisions to seek energy restoration cannot be
made. However, such persons will unconsciously use
restoration opportunities which arise in normal social
intercourse. But they will not know why others find them
draining, as they do not know about their tendency to seek
such satisfaction of their needs without asking
permission.

More conscious
people will register that they are deficient in energy, and
if they are sufficiently honest about their needs, they
will seek a formal relationship with another person who can
supply their needs in a straightforward way, thereby
recovering their internal harmony and balance.

Others less honest, but still conscious, will manipulate
other people via sexual or social encounters to obtain what
they need, not differentiating between the sexual, social
and energetic aspects of their functioning.

Still others will
cry with exhaustion, feel depleted, and even despair for
their future, without recognising or understanding the
source of their need.

These scenarios
give some idea of the variety of behaviours normally
undertaken by the person deficient in life energy for
whatever reason.

If a person who is alert and aware on the energetic level
is placed into any of these scenarios, he or she will
encounter and recognise all the various subterfuges used by
these less aware individuals, and either avoid them
wherever possible, or in goodwill consciously offer his or
her services as channels for the life-force, intending a
restorative outcome.

Such people are acknowledged healers, who in their turn
manifest a range of levels of consciousness of their
actions. And when we say, “acknowledged”, we mean
acknowledged by spirit. For none emerge as contributors to
the health of humanity who do not have a guide at their
side attempting to prompt them into awareness of both their
contribution and their capacity to improve it. For the need
is large and the consciousness small in these times of
disbelief in gifts of the spirit.

FROM
CHAPTER 8: THE TWO MODES OF APPREHENSION

It needs to be
understood that there is a fundamental distinction between
the body in spirit and the body in physical reality. The
parameters of each being different, the perceptual
capacities of each are different. However, because many
individuals cannot tell the difference, we must articulate
the difference so that they may learn how to discern
between these two sensing systems.

The modes of
apprehension are, first, in the spiritual domain, and we
will always claim that as being first, because it is.
Apprehension through the spiritual sensing system is
initially conveyed to the mind, and then to the attention,
after pre-conscious processing. Commonly, there are varying
degrees of inhibition or blockage in place which act at the
pre-conscious level. We have provided information on this
in Agapé and the Hierarchy of Love.

Therefore a
precondition of the apprehension of direct information via
the spiritual sensing apparatus is that blockages be
minimised. The ways to do that are well-known, and we will
not articulate them further here at this time. If the
preconscious processing is not blocked, there is then a
natural capacity to be aware of oneself as comprising and
occupying space beyond the body.

The second category of apprehension is through the physical
body’s sensing systems. Those sensing systems are now
well-known and described, with information on them widely
available, particularly through the electronic internet,
where all classes of information are available on request
or, at least, sufficient information to occupy the
attention for many years, if there is the desire to learn
about them in such detail.

The conscious-level
understanding of that information-set is therefore
accessible on the mental level. The experiential accessing
of that information, of course, is a natural consequence of
being present within the body during its physical growth.
So that need not be described either.

THE TWO CATEGORIES
OF SENSATION

What can, and needs
to be described, are the categories of sensation which seem
to be experienced through the body, but in fact are not.
This results from the lack of recognition of input via the
spiritual sensing system, and its co-location at many
significant places on the bodily form. Therefore it is
necessary to describe these in order to help spiritual
practitioners differentiate between sensations experienced
via the physical form, information received via the
spiritual form (for example, the aura), and confusion
created by lack of knowledge of the spiritual form, and
hence the attribution of spiritual sensations to the
physical form.

There are many
classes of apparent sensation occurring on or close to the
surface of the physical form, which should be understood as
an instantaneous, on-going pattern of stimulus impacting on
the individual’s mind.

These patterns of
stimulus can mimic physical events, a situation that leads
to the student of meditation in the Vipassana tradition
being told about sensations which are like insects crawling
on the skin. These are not physical sensations. They are
sensations for which there is confusion regarding their
origin and their class of input. Although not specifically
taught at the novice level of training in that tradition,
this is clearly understood by all experienced
practitioners, who come to that awareness either in their
own time or through advanced instruction. It has never been
easy to differentiate clearly between the different classes
of input, especially when there is little recognition at
the formal instructional level that the biological body has
an energetic analogue derived from the spiritual vehicle
which coalesces into the bodily form, and matures with
it.

These distinctions
are being made plain here, for it is information required
in order to attribute the classes of perceptual input with
precision by the both the aspiring, and the practising,
wielder of spiritual energy for good. Once this is known,
accepted and acknowledged, and once guidance has begun,
there then occurs a delicate interplay between the
perceptual capacities of the individual in body and the
guide in spirit.

THE GUIDE’S LEVEL
OF INTERACTION WITH THE HEALER

The guide in spirit
has easy access, again through training, to the individual
in body, but only on the spiritual level. Therefore the
classes of input most accessible to the guide are those
relating to the energetic form rather than to the physical
form. Alternatively, the communication can be via images
directly impressed on the individual’s mind which are made
available to one in the role of guided. That leaves, in
normal circumstances, the will and cooperation intervening
between the mental stimulus from the guide, and the
physical response of the guided person’s body.

There are a number
of levels of interpretive function between those two
aspects. At this point several degrees of confusion can
result, because expectations can colour and distort the
actual responses chosen to be enacted. For this reason an
attitude of automatic acquiescence is most useful.

FROM
CHAPTER 13: THE FUNCTION OF SOUL WORK

Now we wish to
stimulate understanding of what happens once the connection
has been established. The connection enables the free flow
of love between the realms of love and light and power,
into the domain of darkness and lifeless panting after
love. For the restless seeking after a semblance of what
was once possessed in abundance in the spiritual realm, but
now is possessed insufficiently for satisfaction, is also a
reflection of the spirit. What it had was a sense of
perfect peacefulness and restful relaxation; what it has
now is an awareness of what is temporarily lost to it
during incarnation.

Thus the real
reward for meditation and spiritual work is the reminder,
along with a consequent increase in confidence, that in
spite of all appearances, there is indeed a point to life,
and a safe place to return to at death. This process, of
venturing into unknown territory in any domain of existence
in order to be strengthened by the trials one finds there,
is universal, and operates in degrees.

Some people seek extreme versions of it while incarnate and
become the adventurers and explorers of the world. Others,
less brave or driven, find quiet or secluded niches in
society to live out their lives in obscurity. All choices
are equally valid, except to the extent they are fear
driven, for fear is the antithesis of love, and the
conquering of fear is soul work, effective in producing
love magnified by freedom.

It is to this end that we encourage the opening out of the
personality which is constrained by limiting early
experiences. This involves self-chosen therapeutic
intervention, in one’s own best long-term interest, with
the aim of obtaining clarity of inner perception.

Methods for embarking on programs of self-cleansing on the
inner levels, are always approved of and encouraged from
the level of the higher self. They are best taken advantage
of when young, to improve the capacity to grow into secure
maturity, free of emotional traps of vulnerability.

THE DEVELOPMENT OF PERSONALITY

In order to develop
a clear understanding, potential healers must know who they
are, for they are first spirit, then body, then
personality, developing in that order at the beginning of a
life. Entailed in this is genetics, of course, which
implies heredity. Hereditary and the social proliferations
of tendencies towards love or hate can be magnified by the
early experiences of emerging individuals as they grow and
interact with life around them.

This social
conditioning of the emerging identity combines, at deep
levels, an understanding of the spiritual force and of the
form of the spirit, with the mental recording process
involved in laying down brain structure, a process which
allows memory to be activated within the brain. These
structural and functional units are encoded with chemical
traces that enable the memory to be recorded, and enable
the long-term storage of ideas and preconceptions, which in
turn preselect further ideas and preconceptions. These then
act to shape the life experience by preselecting it at the
preconscious level, so only that which is emergent and
relevant is noticed by the consciousness, and thereby
recorded in the memory.

This process of preconscious selection is responsible for
the formation of original personality, which is fixated
into permanent form by the synapse-pruning process
naturally undertaken around age ten.

From this stage the personality is permanently fixed to a
large degree, although of course it is further modifiable
by later experience. Nevertheless the major tendencies and
characteristic ways of reacting to situations has been set
in place, so by age fifteen or thereabouts all tendencies
are known to the self, and acted from in later
years.